saundaryalaharI - 10

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shrI lalitAyai namaH

 

sudhAdhArAsAraishcaraNayugaLAntarvigaLitaiH

prapa~ncaM si~ncantI punarapi rasAmnAyamahasaH

avApya svAM bhUmiM bhujaganibhamadhyuShTavalayaM

svamAtmAnaM kR^itvA svapiShi kuLakuNDe kuhariNi 10

 

 

O bhagavatI,

 

caraNayugaLa: (Your) pair of feet

antaH: from within

vigaLitaiH: flowing

sudhAdhAra + AsAraiH: streaming shower of nectar

prapa~ncaM: the body (made up of seventy two thousand nADI-s)

si~ncantI: drenching

rasa + AmnAya + mahasaH: from the exuberance of nectarine radiance

of the Moon (from the sahasrAra where You united with shiva)

svAM: Your

bhUmiM: mUlAdhAra with bhU tattva

punaH api: once again

avApya: having reached

bhujaganibhaM: like a serpent

adhyuShTavalayaM: coiled (three and a half coils)

svam + AtmAnaM: Your self

kR^itvA: having made

kuhariNi: the hollow in the narrow tube in the central part of

the lotus

kuLakuNDe: in the mUlAdhAra cakra

svapiShi: sleep

 

 

O bhagavatI, You drench the seventy-two thousand nADI-s in the

sAdhakA's body with the nectar flowing from Your feet. Now, reaching

Your own ground (mUlAdhAra) having returned from the sahasrAra of the

nectarine radiance of the Moon, you settle in the hollow of Your own

sphere in the mUlAdhAra in the form of a serpent with three and a

half coils, and sleep there.

 

 

commentary:

 

In verse 9, the ascent of the kunDalinI from the mUlAdhAra to the

sahasrAra was described. In this verse, shri shankara describes the

descent from the sahasrAra to the mUlAdhAra. This verse and verse 9

are said to depict the meditation on the most subtle form of shrIdevI

consistent with that given in catushshatI.

 

anubhUya paraM gatvA pItvA kulaparAmR^itam.h

akulAtkulakaM bhUyaH kulAdakulaM mahaH

evaM mAM sundarIM dhyAyet sUkshmadhyAnaM prakIrtitam.h

 

 

sudhAdhArA + AsAraiH: AsAra implies flow. dhArAsAra is not a

punarukti, repeat mention of the same point. dhArAsAra need to

be interpreted as a drenching flow.

 

caraNayugaLAntarvigaLitaiH: from the space between Your feet. The

nectar that flows from there is the water that has washed shrIdevI's

feet and this is the water that fills the entire body of the sAdhaka.

Verse 4 already stated the capability of shrIdevI's feet in granting

moksha to the sAdhaka.

 

prapa~ncaM ci~ncantI: the body with seventy-two thousand nADI-s is

drenched (with the nectar flowing from Your feet).

 

rasAmnAya mahasaH: sahasrAra is described in this verse by this

expression, which means the nectarine radiance of the Moon. In the

yoga shAstra, the head is called the sphere of the Moon. SahasrAra

is in that sphere and within this is shrIcakra. The centre of

shrIcakra , the bindusthAna is the place of union of shiva and shakti.

 

svAM bhUmiM: Your own position, the mUlAdhAra with bhU tattva

 

adhyuShTAnavalayaM: three and a half coils

 

kuLakuNDe kuhariNi: in the hollow of the kulakuNDa - the knotlike

form of the mUlAdhAra, where there is a hollow

>From the sahasrAra the kunDalinI again descends to the mUlAdhAra. Why?

This would be the case if she is still in identification with all the

past impressions born of the karmas of the jIva. Only in the case of

those whose minds have been erased of all impressions, the kunDalinI

does remain in the sahasrAra in complete absorption of shiva. In that

case samAdhi remains spontaneous and continuous.

 

 

Regards

Gummuluru Murthy

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